pala rasam –vethaanthin -baagavatham..samsaaram periya kaadu –aalnthu irukirom..jada baradar sarithrar ellithaaka therinthu kolla mudiyaathu -14-42 slokam.. yee aaduvatho karudarkku yethire. or eruvar undaakil .yellaarukkum andaathathu athu .. keerthy svarkam modsham thanam kittum therintha varkku ..baradan vamsam aduthu solkiraar..15-1/sumathi baradar mun piranthavar..naasthikar thodarbu udaiyavan..gayan – bagavaan amsam .piranthaan ..sirantha nal aadchi purinthu vanthaan ..thinam poojai panni makkalai pillaikal pola/kadasil slokathil..5- 16th athyaayam mukyam..piriyam varadan sarithram muthalil paarthom..jambooth deebam pontra 7 deebankal.. nadivil i laksham yojanai jambooth deebam.. 9 piraithaarkal.. vilakkam..bookola vivaranam..pushkara deebam kadaisiyil. ov ontrum erandu madanku.. 9 varushankalaaka jambooth deebam pirikka pattathu..brahma kaala upanyaasam seythaalum avan sothai solli mudikka mudiyaathu..avan soththu ellaathathu jagathil ontrum illai..naabi/kim purusha ..kethumaala ..meru parvatham aani pola..thalai keel adikka patta .. uba parvathankal.. meru mel sathya lokam..thaamarai 1000 ethalkal. naduvil karnikai pola jambooth deebam..9ooo yojanai thooram oru varusham.. mathye elaa virutham varusham/maruth deebam..meru 32000 yojanai keel 16000 yojanai..therkku pakkam hema koodam himaa salam..merkku maalyamaan kilakku pakkam gantha maathana barvatham -badri ullathu .. meru suthi 8 malaikal..pon malaiyaaka naduvil oru pakkam gangai aaru ..pirappin rakasyam aduthu solla pohiraar..
kili kothiya palam.. kili vadivu suka brahmam..anda kadaakam 14 lokam. kodi andam ullana -anaithum boo mandalam..muttai vadivam.. sadya lokam mel.. svarkam -endran lokam.. 7 aavaranankal soolnthu erukkum ..pirakruthi thaandi viraja nathi..boomi 7 deebam..kadal soolnthu ov ontrum.. jambooth deebam naduvil. 9 varusham.. naduvil meru malai.. 32000 yojanai akalam mel puram 16000 yojanai keel puram..9 idankalil ev vaaru kaadshi.. 5-16-ganga devi urpathi..thiri vikraman thiruvadi kaluvi..bageerthanam pirayathanam.. gangai vaasakathaal kadu vinai kaliyum..andam udai pattu vanthathu..andam meethu poki. appaal mikku ..aali yela ..vaali yelai..idathu thiruvadi mele poka ..kaal kattai viral nakam kuthi pilanthathu..kamandala theerthathaal kaluvinaar..gaam =boomiyai adainthaval..naalu purathilum odinaal sadya lokathil.. druva maka rajan sandya vanthanam su baavanam..udambu manam aathma suthikku moontru tharam..veera kalal -silambaaru noobura gangaa..thiru maal irum solai..druvan thalai mel thaanga ..nadu vula maarkam/mel ulaka aakasa maarham.. mel ulaka maarka neerai bageerathan–saambal vimosanam adaiya..amsumaan/dileeban pillai bageerathan..vekathai thaanka rudranai thavam puriya thalai mel thaanki.. mudithu kondaar sadai mudiyil.. oru pangu keele vara –baageerathy/jaanhavi-kaathu valiyaaka vittaar..gangai ange erunthaval yentra sarithram solkiraar..
gangaa/gaayathri/ govinda/ geethaa-ga muthal yeluthu thavalum vaayaaal punyam kittum..aakaya nadu keel lokam moontru idamum odum.. saduru mukan kai/sriman naarayanan thiruvadi /sankaran thalai thodarbu kondaval.. 7 bakuthi.. oru pakuthi baakurithy..seethaa alakananda /chadus badra -17th athyaayam..iru pirivi baakeerathy/alaka nanda intrum sevikirom.. gangor pathy/yamunor paththy..badri yaatrai thunai pola odi varuvaal..man urulum paathai.. 1 mile aalathil velli kodu pola gangai oduvaal.. binthu saras -spadika kal pola edam..nara naarayana parvatham -endran eiraavatham kuthi ..vishnu pirayaag/rudra pirayag-serum idam deva pirayaag-kandam yennum kadi nakar..mariyaatha purushothaman/ hari dvaar/rishi kesh.. vaikuntha vaasal padi pol//ganga maathaa poojai akal vilakku yetri pushbam saaththi haarathy..punya shedram /kanpoor /alaha baad thiri veni pirayaag/9 varusham-andu kanakku illai.. idam..ilaa virutha varusham muthal-parama sivan ubaasikiraar.ulle nulainthaal pen uruvaakuvaarkal/umaa devi amsam..om namo baga vathe mahaa purushaaya -anaithu gunam/marainthu av yaktham-karantha sil idam thorum paranthu ulan..ananthan kaalathaalum idathaalum vasthuvaalum varai padautha mudiyaathu..yenkum ullavan yeppoluthum anaithu porulullum anaithu porulaakavum erukiraan..baje paatha pankajam..kappal kidaithaal thaan samsaara kadal kadakka mudiyum.. sahasra paath..purusha suktham.. pathu paasurankal 6-10-1.ulakam unda peru vaayaa koodu maaru kooraaye –poovaar kalalkal una paatham/yen naale ..una paatham nolaathu attrene..un thiruvadikale ubaayam.. kaadu kadal thaanda unathu paatham venum..
kali yukathil baahavatha slokam vadivil ullaan..hanumaan pirakalaathan lakshmi devi varusham thorum veveru vadivathil aaraathanai pannukiraarkal..avan ivan yentru kooren min..nenjinaal ninaippaan yevan avan aakum neel kadal vannane.. elimaiyil perumai petravan nam perumaan..18th athyaam-aduthu 8 varusham vilakkam..haya greevar-badraashu varsham -darma devathai pillai aaraathikiraar avarai..gjaanaanandam ayam devam nirmala aathaaram sarva vithyaanaam-thiru vaheendra puram..pusthakam sanku sakkaram yenthi kondu-vaakkukku athi pathi.. ako visithram-slokam..thankalaal nadappathaaka ninainthu –maayayai vilakkanum..karma akarama vithyaasam theriyaamal.. maayai-thoora yeriyanum badra siravas/hari varsham narasimhan-pirakalaadan.. nara hari roobene aasthe..singam othathaay..kodari kaambaay kulathukku..pathni/serkkai vendaam saathu serkkai venum.. naadi naadi narasingaa yentru vaadi vaadi nuthale. nava narasimhar ahobilam/ hadikaasalam/ thelliya singam/ aal ari sevai kaanchiyilum thanchaiyilum..udambu alukku pokum gankai kaaveri avan kooriya nakam thaan theertham-punitham adaivikkum..matror saran illai.. theerthanakku theertha manathodu -solbavare poosikka paduvaarkal yentru thevarkalum solvaarkalaam / pakamai peethi poka narasimhan/ kethu maalya varusham aduthu-kaama devan -piradyuman-lakshmi deviyaal aarathikka -pakalil pirajaabathi pen pillaikal udan/ avaloka leelai rama yathe-endriyankal/ yen amuthinai kanda kankal matru ontrai kaanaathe..athi pathaye-sodasa kala sarva mayaaya ..sarva guna visesham–alaku karunai veeram/naabi koppoolil yelu kamala poo aathi–amutha mayaaya.. kaanthaaya -mano aathma deka palam nee thaan..piraarthithu nalla kanavan ulle anthar aathmaa vaaka urainthu–pathiyaay anaivarkkum loka pathi..eisvaryam kedppaar yennai/ un thiruvadiyai modsham patruvaarukku seeriya selvam tharuven..
lakshmi thevi pirathyumnan-kaama devan..sri sthuthi-desikan-anaithaiyum arulukiraal..ramyaka varusham-maadsya avathaara roobam-manu vukku kaadshi koduthaar..paandiya desa mannar evar..piralaya kadal pohum varai radshithaar..vaanor allavum muthu munneer valarntha kaalam..udambellaam thanneer pola thaayaar thiru kan kadaashathaal radshikkum..makaa madsyaaya nama eithi..koodi pakkathil irunthu radshikiraan..thodrbu yeppothum erukubavan kaakkiraan..hiranymaya varusham koorma ariyama -pithru kula thalaivanaal vananka padukiraan.. namo bagavathe-avasthaanatha namasthe -yellaa vadivathilum erukiraay..muttai viyarvai kutti pottu pirappavai ..anaithum un thiru meni..pala pala ..thanakku thaane thalaivan..pathim visvasya -uda-aathmaa l pontra thodarbu ..intha piraviyil thaan intha thodarbu.. nithya udal avan.. sonna padi kedppaan.. vyaathi vanthaal udal sonna padi kedkaathu onbathu vitha ollikka olliyaatha sambandam.. kuru varusham -vadakke varaaka rooban.boomaa deviyaal..thani sirappu kola varaakam. boo varaakan sri mooshnam..appan -yetriril idantha naale thiru eda vala yenthai..yagja purusha- perum kelalaar –orunga vaithaar ..manthra thathva lingaayaa -karmam yaakam thiru meni kondavane moontru yukamaay iruppavane nama. paalukkul ney pola marainthu irukiraay..kadainthu ney ..ninainthu therinthu kollanum..19 th athyaayam kim purusha varusham-rama chandran-hanumaan ..bakthi upaasyey..seethaa raamanai.. uthama slokaayaa -makaa purushaaya makaa raajaaya nama.. olliyaal thosham anaithum tholaiththavane.. thukkam patteer..unmaiyaa.. manithanaaka piranthathaal ..echaiyaal..baaratha varusham details eni paarkanum..
Sloham 15-13-
yat-prinanad barhisi deva-tiryanmanusya-
virut-trnam avirincat
priyeta sadyah sa ha visva-jivah
pritah svayam pritim agad gayasya
When the Supreme Lord is pleased by a person’s actions, automatically
all the demigods, human beings, animals, birds, bees, creepers, trees,
grass and all other living entities, beginning with Lord Brahma, are
pleased. The Supreme Personality of Godhead is the Supersoul of everyone,
and He is by nature fully pleased. Nonetheless, He came to the arena of
Maharaja Gaya and said, “I am fully pleased.”
Sloham 5-15-5..yo vayam dvipah kuvalaya-kamala-kosabhyantara-koso niyuta-yojana-visalah
samavartulo yatha puskara-patram. The planetary system known as Bhu-mandala resembles a lotus flower,
and its seven islands resemble the whorl of that flower. The length and
breadth of the island known as Jambudvipa, which is situated in the
middle of the whorl, are one million yojanas [eight million miles].
Jambudvipa is round like the leaf of a lotus flower.
Sloham 5-15-6-
yasmin nava varsani nava-yojana-sahasrayamany astabhir maryada-giribhih
suvibhaktani bhavanti.
In Jambudvipa there are nine divisions of land, each with a length of
9,000 yojanas [72,000 miles]. There are eight mountains that mark the
boundaries of these divisions and separate them nicely.
Sloham 15-7-esam madhye ilavrtam namabhyantara-varsam yasya nabhyam avasthitah
sarvatah sauvarnah kula-giri-rajo merur dvipayama-samunnahah karnikabhutah
kuvalaya-kamalasya murdhani dva-trimsat sahasra-yojana-vitato mule
sodasa-sahasram tavat antar-bhumyam pravistah. Amidst these divisions, or varsas, is the varsa named Ilavrta, which
is situated in the middle of the whorl of the lotus. Within Ilavrta-varsa
is Sumeru Mountain, which is made of gold. Sumeru Mountain is like the
pericarp of the lotuslike Bhu-mandala planetary system. The mountain’s
height is the same as the width of Jambudvipa–or, in other words,
100,000 yojanas [800,000 miles]. Of that, 16,000 yojanas [128,000 miles]
are within the earth, and therefore the mountain’s height above the earth
is 84,000 yojanas [672,000 miles]. The mountain’s width is 32,000 yojanas
[256,000 miles] at its summit and 16,000 yojanas at its base.
Sloham 15-8-
uttarottarenelavrtam nilah svetah srngavan iti trayo ramyaka-hiranmayakurunam
varsanam maryada-girayah prag-ayata ubhayatah ksarodavadhayo dvisahasra-
prthava ekaikasah purvasmat purvasmad uttara uttaro
dasamsadhikamsena dairghya eva hrasanti.
Just north of Ilavrta-varsa–and going further northward, one after
another–are three mountains named Nila, Sveta and Srngavan. These mark
the borders of the three varsas named Ramyaka, Hiranmaya and Kuru and
separate them from one another. The width of these mountains is 2,000
yojanas [16,000 miles]. Lengthwise, they extend east and west to the
beaches of the ocean of salt water. Going from south to north, the length
of each mountain is one tenth that of the previous mountain, but the
height of them all is the same.
Sloham 15-9-evam daksinenelavrtam nisadho hemakuto himalaya iti prag-ayata yatha
niladayo ‘yuta-yojanotsedha hari-varsa-kimpurusa-bharatanam yathasankhyam. Similarly, south of Ilavrta-varsa and extending from east to west are
three great mountains named (from north to south) Nisadha, Hemakuta and
Himalaya. Each of them is 10,000 yojanas [80,000 miles] high. They mark
the boundaries of the three varsas named Hari-varsa, Kimpurusa-varsa and
Bharata-varsa [India].
Sloham 5-12-catursv etesu cuta-jambu-kadamba-nyagrodhas catvarah padapa-pravarah
parvata-ketava ivadhi-sahasra-yojanonnahas tavad vitapa-vitatayah satayojana-
parinahah. Standing like flagstaffs on the summits of these four mountains are a
mango tree, a rose apple tree, a kadamba tree and a banyan tree. Those
trees are calculated to have a width of 100 yojanas [800 miles] and a
height of 1,100 yojanas [8,800 miles]. Their branches also spread to a
radius of 1,100 yojanas.
Sloam 15-13/14-hradas catvarah payo-madhv-iksurasa-mrsta-jala yad-upasparsina upadevagana
yogaisvaryani svabhavikani bharatarsabha dharayanti; devodyanani ca
bhavanti catvari nandanam caitraratham vaibhrajakam sarvatobhadram iti. O Maharaja Pariksit, best of the Bharata dynasty, between these four
mountains are four huge lakes. The water of the first tastes just like
milk; the water of the second, like honey; and that of the third, like
sugarcane juice. The fourth lake is filled with pure water. The celestial
beings such as the Siddhas, Caranas and Gandharvas, who are also known as
demigods, enjoy the facilities of those four lakes. Consequently they
have the natural perfections of mystic yoga, such as the power to become
smaller than the smallest or greater than the greatest. There are also
four celestial gardens named Nandana, Caitraratha, Vaibhrajaka and
Sarvatobhadra.
Sloham 5-17-1-
sri-suka uvaca
tatra bhagavatah saksad yajna-lingasya visnor vikramato vama-padangusthanakha-
nirbhinnordhvanda-kataha-vivarenantah-pravista ya bahya-jala-dhara
tac-carana-pankajavanejanaruna-kinjalkoparanjitakhila-jagad-aghamalapahopasparsanamala
saksad bhagavat-padity anupalaksita-vaco
‘bhidhiyamanati-mahata kalena yuga-sahasropalaksanena divo murdhany
avatatara yat tad visnu-padam ahuh.
Sukadeva Gosvami said: My dear King, Lord Visnu, the enjoyer of all
sacrifices, appeared as Vamanadeva in the sacrificial arena of Bali
Maharaja. Then He extended His left foot to the end of the universe and
pierced a hole in its covering with the nail of His big toe. Through the
hole, the pure water of the Causal Ocean entered this universe as the
Ganges River. Having washed the lotus feet of the Lord, which are covered
with reddish powder, the water of the Ganges acquired a very beautiful
pink color. Every living being can immediately purify his mind of
material contamination by touching the transcendental water of the
Ganges, yet its waters remain ever pure. Because the Ganges directly
touches the lotus feet of the Lord before descending within this
universe, she is known as Visnupadi. Later she received other names like
Jahnavi and Bhagirathi. After one thousand millenniums, the water of the
Ganges descended on Dhruvaloka, the topmost planet in this universe.
Therefore all learned sages and scholars proclaim Dhruvaloka to be
Visnupada [“situated on Lord Visnu’s lotus feet”].
Sloham 17-4-
tato ‘neka-sahasra-koti-vimananika-sankula-deva-yanenavatar-antindu
mandalam avarya brahma-sadane nipatati.
After purifying the seven planets near Dhruvaloka [the polestar], the
Ganges water is carried through the spaceways of the demigods in billions
of celestial airplanes. Then it inundates the moon [Candraloka] and
finally reaches Lord Brahma’s abode atop Mount Meru.
Sloham 17-5-
atra caturdha bhidyamana caturbhir namabhis catur-disam abhispandanti
nada-nadi-patim evabhinivisati sitalakananda caksur bhadreti.
On top of Mount Meru, the Ganges divides into four branches, each of
which gushes in a different direction [east, west, north and south].
These branches, known by the names Sita, Alakananda, Caksu and Bhadra,
flow down to the ocean.
Sloham 17-9-
athaivalakananda daksinena brahma-sadanad bahuni giri-kutany atikramya
hemakutad dhaimakutany ati-rabhasatara-ramhasa luthayanti bharatam
abhivarsam daksinasyam disi jaladhim abhipravisati yasyam snanartham
cagacchatah pumsah pade pade ‘svamedha-rajasuyadinam phalam na durlabham
iti.
Similarly, the branch of the Ganges known as Alakananda flows from the
southern side of Brahmapuri [Brahma-sadana]. Passing over the tops of
mountains in various lands, it falls down with fierce force upon the
peaks of the mountains Hemakuta and Himakuta. After inundating the tops
of those mountains, the Ganges falls down onto the tract of land known as
Bharata-varsa, which she also inundates. Then the Ganges flows into the
ocean of salt water in the south. Persons who come to bathe in this river
are fortunate. It is not very difficult for them to achieve with every
step the results of performing great sacrifices like the Rajasuya and
Asvamedha yajnas.
Sloham 17-12-
esu purusanam ayuta-purusayur-varsanam deva-kalpanam nagayuta-prananam
vajra-samhanana-bala-vayo-moda-pramudita-maha-saurata-mithunavyavayapavarga-
varsa-dhrtaika-garbha-kalatranam tatra tu treta-yuga-samah
kalo vartate.
In these eight varsas, or tracts of land, human beings live ten
thousand years according to earthly calculations. All the inhabitants are
almost like demigods. They have the bodily strength of ten thousand
elephants. Indeed, their bodies are as sturdy as thunderbolts. The
youthful duration of their lives is very pleasing, and both men and women
enjoy sexual union with great pleasure for a long time. After years of
sensual pleasure–when a balance of one year of life remains–the wife
conceives a child. Thus the standard of pleasure for the residents of
these heavenly regions is exactly like that of the human beings who lived
during Treta-yuga.
Sloham 17-14-navasv api varsesu bhagavan narayano maha-purusah purusanam tadanugrahayatma-
tattva-vyuhenatmanadyapi sannidhiyate.
To show mercy to His devotees in each of these nine tracts of land,
the Supreme Personality of Godhead known as Narayana expands Himself in
His quadruple principles of Vasudeva, Sankarsana, Pradyumna and
Aniruddha. In this way He remains near His devotees to accept their
service.
Sloham 17-15-
ilavrte tu bhagavan bhava eka eva puman na hy anyas tatraparo nirvisati
bhavanyah sapa-nimitta-jno yat-praveksyatah stri-bhavas tat pascad
vaksyami.
Sukadeva Gosvami said: In the tract of land known as Ilavrta-varsa,
the only male person is Lord Siva, the most powerful demigod. Goddess
Durga, the wife of Lord Siva, does not like any man to enter that land.
If any foolish man dares to do so, she immediately turns him into a
woman. I shall explain this later [in the Ninth Canto of Srimad-
Bhagavatam].
Sloham 17-17-sri-bhagavan uvaca
om namo bhagavate maha-purusaya sarva-guna-sankhyanayanantayavyaktaya
nama iti. The most powerful Lord Siva says: O Supreme Personality of Godhead, I
offer my respectful obeisances unto You in Your expansion as Lord
Sankarsana. You are the reservoir of all transcendental qualities.
Although You are unlimited, You remain unmanifest to the nondevotees.
Sloham 17-18-haje bhajanyarana-pada-pankajam
bhagasya krtsnasya param parayanam
bhaktesv alam bhavita-bhuta-bhavanam
bhavapaham tva bhava-bhavam isvaram O my Lord, You are the only worshipable person, for You are the
Supreme Personality of Godhead, the reservoir of all opulences. Your
secure lotus feet are the only source of protection for all Your
devotees, whom You satisfy by manifesting Yourself in various forms. O my
Lord, You deliver Your devotees from the clutches of material existence.
Nondevotees, however, remain entangled in material existence by Your
will. Kindly accept me as Your eternal servant.
Sloham 17-21-
yam ahur asya sthiti-janma-samyamam
tribhir vihinam yam anantam rsayah
na veda siddhartham iva kvacit sthitam
bhu-mandalam murdha-sahasra-dhamasu
Lord Siva continued: All the great sages accept the Lord as the source
of creation, maintenance and destruction, although He actually has
nothing to do with these activities. Therefore the Lord is called
unlimited. Although the Lord in His incarnation as Sesa holds all the
universes on His hoods, each universe feels no heavier than a mustard
seed to Him. Therefore, what person desiring perfection will not worship
the Lord?
Sloham 17-22/23-
yasyadya asid guna-vigraho mahan
vijnana-dhisnyo bhagavan ajah kila
yat-sambhavo ‘ham tri-vrta sva-tejasa
vaikarikam tamasam aindriyam srje
ete vayam yasya vase mahatmanah
sthitah sakunta iva sutra-yantritah
mahan aham vaikrta-tamasendriyah
srjama sarve yad-anugrahad idam
From that Supreme Personality of Godhead appears Lord Brahma, whose
body is made from the total material energy, the reservoir of
intelligence predominated by the passionate mode of material nature. From
Lord Brahma, I myself am born as a representation of false ego known as
Rudra. By my own power I create all the other demigods, the five elements
and the senses. Therefore, I worship the Supreme Personality of Godhead,
who is greater than any of us and under whose control are situated all
the demigods, material elements and senses, and even Lord Brahma and I
myself, like birds bound by a rope. Only by the Lord’s grace can we
create, maintain and annihilate the material world. Therefore I offer my
respectful obeisances unto the Supreme Being.
Sloham 5-19-1-sri-suka uvaca
kimpuruse varse bhagavantam adi-purusam laksmanagrajam sitabhiramam ramam
tac-carana-sannikarsabhiratah parama-bhagavato hanuman saha kimpurusair
avirata-bhaktir upaste. Srila Sukadeva Gosvami said: My dear King, in Kimpurusa-varsa the
great devotee Hanuman is always engaged with the inhabitants of that land
in devotional service to Lord Ramacandra, the elder brother of Laksmana
and dear husband of Sitadevi.
Sloham 19-3-om namo bhagavate uttamaslokaya nama arya-laksana-sila-vrataya nama
upasiksitatmana upasita-lokaya namah sadhu-vada-nikasanaya namo
brahmanya-devaya maha-purusaya maha-rajaya nama iti. Let me please Your Lordship by chanting the bija-mantra omkara. I wish
to offer my respectful obeisances unto the Personality of Godhead, who is
the best among the most highly elevated personalities. Your Lordship is
the reservoir of all the good qualities of Aryans, people who are
advanced. Your character and behavior are always consistent, and You
always control Your senses and mind. Acting just like an ordinary human
being, You exhibit exemplary character to teach others how to behave.
There is a touchstone that can be used to examine the quality of gold,
but You are like a touchstone that can verify all good qualities. You are
worshiped by brahmanas who are the foremost of all devotees. You, the
Supreme Person, are the King of kings, and therefore I offer my
respectful obeisances unto You.
sloham 19-5-
rakso-vadhayaiva na kevalam vibhoh
kuto ‘nyatha syad ramatah sva atmanah
sita-krtani vyasananisvarasya
It was ordained that Ravana, chief of the Raksasas, could not be
killed by anyone but a man, and for this reason Lord Ramacandra, the
Supreme Personality of Godhead, appeared in the form of a human being.
Lord Ramacandra’s mission, however, was not only to kill Ravana but also
to teach mortal beings that material happiness centered around sex life
or centered around one’s wife is the cause of many miseries. He is the
self-sufficient Supreme Personality of Godhead, and nothing is lamentable
for Him. Therefore why else could He be subjected to tribulations by the
kidnapping of mother Sita?
Sloham 19-8-suro ‘suro vapy atha vanaro narah
sarvatmana yah sukrtajnam uttamam
bhajeta ramam manujakrtim harim
ya uttaran anayat kosalan divam iti Therefore, whether one is a demigod or a demon, a man or a creature
other than man, such as a beast or bird, everyone should worship Lord
Ramacandra, the Supreme Personality of Godhead, who appears on this earth
just like a human being. There is no need of great austerities or
penances to worship the Lord, for Me accepts even a small service offered
by His devotee. Thus He is satisfied, and as soon as He is satisfied, the
devotee is successful. Indeed, Lord Sri Ramacandra brought all the
devotees of Ayodhya back home, back to Godhead [Vaikuntha
Sloham 19-9-
bharate ‘pi varse bhagavan nara-narayanakhya akalpantam upacita-dharmajnana-
vairagyaisvaryopasamoparamatmopalambhanam anugrahayatmavatam
anukampaya tapo ‘vyakta-gatis carati.
[Sukadeva Gosvami continued:] The glories of the Supreme Personality
of Godhead are inconceivable. He has appeared in the form of Nara-
Narayana in the land of Bharata-varsa, at the place known as
Badarikasrama, to favor His devotees by teaching them religion,
knowledge, renunciation, spiritual power, sense control and freedom from
false ego. He is advanced in the opulence of spiritual assets, and He
engages in executing austerity until the end of this millennium. This is
the process of self-realization.
Sloham 19-11-om namo bhagavate upasama-silayoparatanatmyaya namo ‘kincana-vittaya rsirsabhaya
nara-narayanaya paramahamsa-parama-gurave atmaramadhipataye namo
nama iti. Let me offer my respectful obeisances unto Nara-Narayana, the best of
all saintly persons, the Supreme Personality of Godhead. He is the most
self-controlled and self-realized, He is free from false prestige, and He
is the asset of persons who have no material possessions. He is the
spiritual master of all paramahamsas, who are the most exalted human
beings, and He is the master of the self-realized. Let me offer my
repeated obeisances at His lotus feet.
Sloham 19-16-bharate ‘py asmin varse saric-chailah santi bahavo malayo mangala-prastho
mainakas trikuta rsabhah kutakah kollakah sahyo devagirir rsyamukah srisailo
venkato mahendro varidharo vindhyah suktiman rksagirih pariyatro
dronas citrakuto govardhano raivatakah kakubho nilo gokamukha indrakilah
kamagirir iti canye ca sata-sahasrasah sailas tesam nitamba-prabhava nada
nadyas ca santy asankhyatah. In the tract of land known as Bharata-varsa, as in Ilavrta-varsa,
there are many mountains and rivers. Some of the mountains are known as
Malaya, Mangala-prastha, Mainaka, Trikuta, Rsabha, Kutaka, Kollaka,
Sahya, Devagiri, Rsyamuka, Sri-saila, Venkata, Mahendra, Varidhara,
Vindhya, Suktiman, Rksagiri, Pariyatra, Drona, Citrakuta, Govardhana,
Raivataka, Kakubha, Nila, Gokamukha, Indrakila and Kamagiri. Besides
these, there are many other hills, with many large and small rivers
flowing from their slopes.
Sloham 19-17/18-
etasam apo bharatyah praja namabhir eva punantinam atmana copasprsanti;
candravasa tamraparni avatoda krtamala vaihayasi kaveri veni payasvini
sarkaravarta tungabhadra krsnavenya bhimarathi godavari nirvindhya
payosni tapi reva surasa narmada carmanvati sindhur andhah sonas ca nadau
mahanadi vedasmrtir rsikulya trisama kausiki mandakini yamuna sarasvati
drsadvati gomati sarayu rodhasvati saptavati susoma satadrus candrabhaga
marudvrdha vitasta asikni visveti maha-nadyah.
Two of the rivers–the Brahmaputra and the Sona–are called nadas, or
main rivers. These are other great rivers that are very prominent:
Candravasa, Tamraparni, Avatoda, Krtamala, Vaihayasi, Kaveri, Veni,
Payasvini, Sarkaravarta, Tungabhadra, Krsnavenya, Bhimarathi, Godavari,
Nirvindhya, Payosni, Tapi, Reva, Surasa, Narmada, Carmanvati, Mahanadi,
Vedasmrti, Rsikulya, Trisama, Kausiki, Mandakini, Yamuna, Sarasvati,
Drsadvati, Gomati, Sarayu, Rodhasvati, Saptavati, Susoma, Satadru,
Candrabhaga, Marudvrdha, Vitasta, Asikni and Visva. The inhabitants of
Bharata-varsa are purified because they always remember these rivers.
Sometimes they chant the names of these rivers as mantras, and sometimes
they go directly to the rivers to touch them and bathe in them. Thus the
inhabitants of Bharata-varsa become purified.
Sloham 19-23-
kalpayusam sthanajayat punar-bhavat
ksanayusam bharata-bhujayo varam
ksanena martyena krtam manasvinah
sannyasya samyanty abhayam padam hareh
A short life in the land of Bharata-varsa is preferable to a life
achieved in Brahmaloka for millions and billions of years because even if
one is elevated to Brahmaloka, he must return to repeated birth and
death. Although life in Bharata-varsa, in a lower planetary system, is
very short, one who lives there can elevate himself to full Krsna
consciousness and achieve the highest perfection, even in this short
life, by fully surrendering unto the lotus feet of the Lord. Thus one
attains Vaikunthaloka, where there is neither anxiety nor repeated birth
in a material body.
Sloham 19-25-
prapta nr-jatim tv iha ye ca jantavo
jnana-kriya-dravya-kalapa-sambhrtam
na vai yaterann apunar-bhavaya te
bhuyo vanauka iva yanti bandhanam
Bharata-varsa offers the proper land and circumstances in which to
execute devotional service, which can free one from the results of jnana
and karma. If one obtains a human body in the land of Bharata-varsa, with
clear sensory organs with which to execute the sankirtana-yajna, but in
spite of this opportunity he does not take to devotional service, he is
certainly like liberated forest animals and birds that are careless and
are therefore again bound by a hunter.
Sloham 19-26-
yaih sraddhaya barhisi bhagaso havir
niruptam istam vidhi-mantra-vastutah
ekah prthan-namabhir ahuto muda
grhnati purnah svayam asisam prabhuh
In India [Bharata-varsa], there are many worshipers of the demigods,
the various officials appointed by the Supreme Lord, such as Indra,
Candra and Surya, all of whom are worshiped differently. The worshipers
offer the demigods their oblations, considering the demigods part and
parcel of the whole, the Supreme Lord. Therefore the Supreme Personality
of Godhead accepts these offerings and gradually raises the worshipers to
the real standard of devotional service by fulfilling their desires and
aspirations. Because the Lord is complete, He offers the worshipers the
benedictions they desire even if they worship only part of His
transcendental body.
Sloham 19-27-
satyam disaty arthitam arthito nrnam
naivarthado yat punar arthita yatah
svayam vidhatte bhajatam anicchatam
icchapidhanam nija-pada-pallavam
The Supreme Personality of Godhead fulfills the material desires of a
devotee who approaches Him with such motives, but He does not bestow
benedictions upon the devotee that will cause him to demand more
benedictions again. However, the Lord willingly gives the devotee shelter
at His own lotus feet, even though such a person does not aspire for it,
and that shelter satisfies all his desires. That is the Supreme
Personality’s special mercy.
Sloham 19-29/30-
sri-suka uvaca
jambudvipasya ca rajann upadvipan astau haika upadisanti sagaratmajair
asvanvesana imam mahim parito nikhanadbhir upakalpitan; tad yatha
svarnaprasthas candrasukla avartano ramanako mandaraharinah pancajanyah
simhalo lanketi.
Sri Sukadeva Gosvami said: My dear King, in the opinion of some
learned scholars, eight smaller islands surround Jambudvipa. When the
sons of Maharaja Sagara were searching all over the world for their lost
horse, they dug up the earth, and in this way eight adjoining islands
came into existence. The names of these islands are Svarnaprastha,
Candrasukla, Avartana, Ramanaka, Mandara-harina, Pancajanya, Simhala and
Lanka.
Leave a Reply